Keep Hope Alive
Background
Isaiah (9:2–5) tells the people the truth. He does not try to make light of their hard times. But he tells them hard times are going to end. God is going to move. Things are going to get better. God has a plan. God is going to act.
Hope is crucial to healthy living. People without hope die before they quit breathing. Throughout the Bible this idea comes again. The Apostle Paul wrote the Romans, “For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience” (Rom 8:24–25). Catch the line, “in hope we were saved.” Turn the phrase around. Without hope we cannot be saved. Hope is the condition necessary to salvation. The distinction between hope and faith is slight, thin. They are close to the heads and tails of the same coin.
Hope pulls us forward. In Egypt, the faithful hoped God would come and save them. In the wilderness, the faithful hoped God would get them through to the Promised Land. In captivity, the faithful hoped in God to deliver them. In the dry times, in the God silences, always those who are believing hope in God.
So, until this day the Christian has hope. When we get old and come to die, we are not without hope. In Christ we have life beyond death. When we are trapped in addictions, in God there is hope and a way out. When we despair of a child or a marriage, the Christian holds onto hope. God can intervene and make things better. Even a miracle is not outside the possible for the faithful, for we are the people who hope in God.
When we get to where we cannot hope, we may have quit on God. Hope is not just in a Christian. Hope is the Christian way. So, hear that old missionary warrior as he writes from a Roman jail, “It is my eager expectation and hope that I will not be put to shame in any way, but that by my speaking with all boldness, Christ will be exalted now as always in my body, whether by life or by death. For to me, living is Christ and dying is gain” (Phil 1:20–21). The Jews could put him in jail. Rome could hold him and haul him across the Mediterranean world. But nothing could put out the hope in Christ that burned brightly within him. This is the Christian way. And some part of it needs to be in me … and you.
III. Redefining Salvation, 9:6–7
Then Isaiah moves on to the most exalted part of the text. What did this mean to the people who first heard and read it? I suspect there was created in their minds a picture of the glory of an old Jerusalem. The good old days were going to return. The country would not be a pawn in the larger affairs of the world. Israel would move center stage and play an important role. This idea was alive and well when Jesus came. You will remember all the people (disciples) who wanted Jesus to restore the glory of Israel.
You cannot keep from lingering over the phrases. Prince of Peace. The throne of David … He will establish. There will be justice and righteousness. And all these things shall last “forevermore.” It was all meant to lift the spirits of the people and promise them God would finally, surely act in their behalf.
And God did. But God did not do what the people thought God would do. God gave them One who was all Isaiah had promised. Jesus came. He was truly “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9:6b). But Jesus was not what the people thought was going to come when first they heard these words.
I think there is something for us here. God is going to come to deliver all who suffer, all who are oppressed, all who long for the Second Coming. But God may not do this deliverance as we expect or desire. God has always come to his people. God has usually come in ways that surprised even the faithful.
The Church took the words of Isaiah and reinterpreted them. It was not the nation that was restored. Jesus was that king they desired. His Kingdom has spread over nearly all the earth. But it is a Kingdom of peace and justice and righteousness. This prophecy has been honored to the full. But the honoring was a surprise to those who most sought its fulfillment.
So, let us give God some room. Throughout history the meaning of deliverance has changed. Once it meant deliverance from Egypt; now the Church tells of deliverance from bondage to sin. Once a nation was “chosen;” now a Church is chosen. Once there was a high priest in Jerusalem; now there is a High Priest who sits at the right hand of God. Once people longed for a Messiah; now we long for the return of the Messiah in a Second Coming.
What does this mean? God is moving and so our theology has to move. There are fixed points, but God may not save us just like we expect him to. This is why I have little to say about what heaven will be like. God has surprised us too often. God has come, but not as we thought God would come. The prophets can catch glimpses of the way God is moving. And this passage is one of those rare, wonderful texts. A long time before Jesus, God gave a vision of the things that were going to be. Looking back we see just how insightful and prophetic Isaiah really was. I hope one of us stands near enough to God to do Isaiah’s part for our generation. If someone could, he/she would bring us hope and a new vision of God. As best we can, let us bring hope and vision to our people with this lesson.
The Messiah’s Deliverance of God’s People (9:1–7). Dark days were ahead for God’s people, especially for the Northern Kingdom. The Assyrians would invade Palestine from the north and humble Israel. Isaiah looked beyond this time of punishment and saw a bright deliverance. Eventually the Lord would save His people from their oppressors, just as He did in the days of Gideon, through whom He annihilated the oppressive Midianites (see Judg. 6–8).
The Lord would accomplish this future deliverance through the Messiah, who would rule on David’s throne. The words “For to us a child is born, to us a son is given” link this messianic prophecy with the prediction of Immanuel’s birth (see 7:14), suggesting that Immanuel/Maher-Shalal-Hash-Baz foreshadowed the Messiah. Isaiah’s son was a reminder of God’s sovereign presence; the Messiah would be a much more perfect expression of God’s presence.
The Messiah’s royal titles attest to his close relationship to God and depict him as a mighty warrior capable of establishing peace in his realm. Four titles are listed, each of which contains two elements. The first, “Wonderful Counselor,” in this context portrays the Messiah as an extraordinary military strategist.
From 7:17 on, Isaiah is talking to apostate Israel and Pekah, her king. He warns the Northern Kingdom that Assyria will come upon them and completely ruin them, leaving the land in poverty and ruin instead of fullness of blessing. It was at this point that the “sign child” was born (8:1–4), and named Maher-shalal-hash-baz—“speed to the spoil, haste to the prey.” His name emphasized the coming ruin of Samaria and Syria (8:4). Israel’s confederacy with Syria would not protect the people (8:11–15); they needed to join with Jehovah and let Him be their stone of safety. They needed to get back to the law (8:20).
In 9:1–7 Isaiah gives a second prediction of the coming Messiah; see Matt. 4:13–16. The areas mentioned in 9:1 suffered the most when Assyria swept over Israel, but they would be the ones to see the light of Messiah. In vv. 3–5, the prophet looks down the years to the time when Israel would rejoice, when burdens would be lifted, when the weapons of warfare would be burned as fuel—the time when Jesus Christ would reign as Prince of Peace. See here the humanity of Christ (“a Child is born”) and the deity of Christ (“a Son is given”). Then the prophet jumps from His humble birth to His glorious reign, when He shall rule from Jerusalem and there shall be perfect peace.
V 1–7: GODLY GOVERNMENT In all this rebellion and darkness, Isaiah prophesies the great light that God will bring, along with His liberty and peace, in the day of His people’s repentance and faith. The reason is the coming of God the Son as a Child to be born. He will have an eternal reign, fulfilling perfectly the covenant made to David. He is the ‘Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace’. V
Isaiah preached these messages during the Syro-Ephraimite war (734–732 B.C.) in Ahaz’s reign. The material was structured with alternating judgment (7:1–8:22 and 9:8–10:34) and hope themes (9:1–7 and 11:1–12:6). Three false perspectives (Ahaz’s, Israel’s, and Assyria’s) were exposed in the negative sections, while a great messianic hope unfolded in the positive messages.
The negative sermons described the judgment on God’s people (7:1–8:22). This happened when Syria and Israel (also called Ephraim) attacked Judah because she did not join an anti-Assyrian coalition (7:1–9). The people of Judah felt helpless (7:1–2), but Isaiah externalized a new divine perspective of hope. Calm can replace fear because God will defeat Israel and Syria (7:3–4, 7–9). Isaiah’s interaction with Ahaz challenged him to accept the viewpoint of the divine King, but King Ahaz would not trust in God’s ability to control his enemies (7:11–12). Ahaz trusted in the military power of Assyria (2 Kings 16:7).
Later Isaiah confirmed this vision by writing on a tablet Maher-shalal-hash-baz “The spoil speeds, the prey hastens” (8:1–2). This was his son’s name and symbolized that Syria and Israel would be Assyria’s booty (8:3–4). Judah could not rejoice at her enemies’ destruction (8:6), for Judah rejected God, that gentle stream of water. Consequently, Judah also would face the destructive flood of Assyria (8:8; 7:17–25).
The central question is: Whose view of the world can one trust? Isaiah heard and followed instructions from the Lord and so rejected the political and military worldview of Judah (8:11). His sermon exhorted people not to be slaves to the fears of the popular view of political reality (8:12–13). Those who believed God waited for Him to fulfill His plans (8:16–18), but those who rejected God’s word foolishly looked for explanations from mediums and witches. They suffered in darkness without the light (8:19–22).
The prophet also described God’s judgment on proud Samaria and Assyria (9:7–10:34). The leaders in Samaria were arrogant (9:9); the people foolishly boasted that they were invincible (9:10). The leaders did not seek the Lord; the prophets deceived the people (9:13–16). The courts did not protect the poor (10:1–2). God’s judgment of these nations was a warning that Judah should not follow similar social patterns (9:17; 10:3–4).
These negative messages of gloom contrasted with the climactic news of gladness when God’s kingdom is established (9:1–7). Defeat will vanish in face of joy over a son from David’s line. This righteous ruler will be a light, a source of joy and victory (see Ps. 132:16–18), an eternal ruler on the throne of David (2 Sam. 7:16; Ps. 89:27–29). This Davidic ruler will be a Wonderful Counselor (see 28:29), Mighty God (see 7:14; 10:21), Everlasting Father, and Prince of Peace (see Mic. 5:4–5). The social interaction and behavior of the Davidic king will be radically different from Judah’s present ruler. Earlier Isaiah predicted that a young woman (implying a virgin) will have a son called Immanuel “God is with us” (7:14). Some probably saw this as a reference to the birth of Ahaz’s son Hezekiah or Isaiah’s son in 8:3, but the traditions concerning “God’s presence with” the Davidic ruler (9:6; 11:1; 2 Sam. 7:9, 12–16; Ps. 89:20–29) suggest that Isaiah associated Emmanuel with messianic motifs (Matt. 1:23 connected it to Jesus’ birth). This ruler will be a son of Jesse (David’s father, compare 9:7; 2 Sam. 7:8–16), the true source of hope (11:1–9). He will have the spirit of God, wisdom, counsel, and knowledge (11:1–2; see traditions in 1 Sam. 16:13). This will enable Him to rule according to divine standards of justice and righteousness (11:3–5; see Ps. 72:1–4; Isa. 9:7). This will transform the secular royal ideology of Israel.
9:6 Although Mt 4:16 applies the passage as a whole (vv. 2–7) to Jesus Christ by implication, the NT does not specifically apply to Him the names, or titles, listed in this verse. Some commentators believe Isaiah was describing a Judean ruler to come during his own time; thus, these names were applied to the reigns of Hezekiah, Josiah, and even Ahaz. But even if the names do not recur, as such, in the NT, they fit the ministry and messianic role of Jesus. As a “Wonderful Counselor,” He is a doer of “miracles, wonders, and signs” (Acts 2:22) who sends the Counselor, the Holy Spirit, to continue His work (Jn 14:26). Hailed as “My Lord and my God” (Jn 20:28) in His resurrection, Jesus has been given “all authority … in heaven and on earth” (Mt 28:18). As one with the Father (Jn 10:30), He is eternal—“alive forever and ever” (Rv 1:18). As a member of David’s royal line (Rm 1:3) He is the Prince who brings peace between Jew and non-Jew (Eph 2:14), whose rule over all kingdoms (Rv 1:5) brings an end to wars.
9:1–7 The Future Hope Chapter 9 immediately moves us from the Immanuel of judgment to the Immanuel of hope, who transforms the dark days of exile into an eternity of light. Of the northern tribes, Zebulun and Naphtali fell first in the overwhelming Assyrian assault on Israel. The “Way of the Sea,” an important ancient trade route connecting Egypt and Syria, passed through the territory of these tribes—the first to fall, but also the first to recover (v. 1). Isaiah compares the nation’s future deliverance from divinely wrought oppression to the outnumbered Hebrews’ Gideon-led victory over nomadic Midianite raiders (v. 4; see Judges 7).
The symbolism of a prophetic child carries over from chapters 7 and 8, now as a herald of hope for a coming kingdom of everlasting peace (shalom), which in Hebrew thought means not only the absence of war and strife, but also justice, righteousness, and covenantal blessings. The names of the eternal occupant of the revitalized Davidic throne indicate that he is none other than God himself (v. 6; cf. Luke 1:31–35).
Beyond the present darkness there will be light. The very regions that will bear the brunt of Assyrian invasion will one day be the first to see ‘a great light’ (9:2). While Isaiah may be foreseeing a minor, interim fulfilment after Assyria’s retreat, Matthew confirms that the ultimate fulfilment is to be found at the beginning of the ministry of Jesus of Nazareth (Matt. 4:12–16). He is the ‘child’ we have all been waiting for, his the kingdom that will know no end. Those looking for a counsellor, those needing strength, and those who seek peace, justice and righteousness need look no further. It will be like the deliverance from Egyptian bondage in Moses’ day or from Midianite oppression in Gideon’s—only better. The child was worth waiting for, and so will be the kingdom.
The passage.—An abrupt shift takes place between the gloom of 8:22 and the light of 9:1. A promise is given of the return of lands that had been humiliated by capture by the Assyrians. Verse 1 is the prose introduction to the well-loved prophetic poem of verses 2–7.
Great joy is described (vv. 2–3). People who had known oppression and occupation have been transformed into people who know joy as the joy of a successful and fruitful harvest.
The reason for the joy is found in verses 4–6. Each of the verses begin with the word “for.” The transformation has come about because the yoke of the oppressor was broken, because the military garments were destroyed, but mainly because of the birth of a child.
The child is the deliverer. Cast as a king in whom God has placed his strength and power this one shall inaugurate a reign of peace and plenty.
Four descriptive names are given to the promised king. The first two, Wonderful Counselor (RSV) and Mighty God, deal with the character of the king. The second two, Everlasting Father and Prince of Peace, refer to the character of his reign. Wisdom, power, concerned care, and peace will mark this promised deliverer.
He is promised a permanent reign of justice and righteousness. It is possible through the zealous activity of the Lord.
Who is this king? In the end it can only be Jesus Christ. He alone fulfils these expectations. This could well be an expansion of the suggestion first made in 7:14. Possibly it was originally used at the coronation of a new king. But Christians see its ultimate fulfilment in Christ, the king.
Special points.—Some interpreters consider verse 1 to be related to 8:21–22. It is considered here to be a prose introduction to the poem.
The “day of Midian” (v. 4) refers to the victory of Gideon in the Midianite invasion (Judg. 7). Again a victory for God would be enjoyed with even the garments of war destroyed.
The people of Judah rested in the promise that a descendant of David would sit on their throne forever. This hope was directed to the messianic hope, that God would send the Messiah to rule. This passage is an affirmation of the ideal Davidic king, the Messiah.
Truth for today.—In the coming of Jesus Christ we have been given the one who fully meets the characteristics of God’s deliverer. His wisdom, power, concern, and peace have been demonstrated to all.
His kingdom is not a kingdom of the world but a kingdom of the heart entered by faith in him. It is a kingdom without end.
However originally used, these words bring joy and light to the lives of Christians. God has fulfilled his promise in the birth of a child.
For discussion of 9:1, see the previous chapter. Isaiah 9:2–7 (Heb. 9:1–6) begins with a striking reversal of the darkness that enveloped the final verses in chapter 5. Isaiah 5:20 had accused the people of putting darkness (ḥōšek) for light (ʾôr) and light for darkness, and 5:30 had concluded by describing invaders from afar roaring like lions and like the sea: “And if one look to the land—only darkness (ḥōšek) and distress; and the light (ʾôr) grows dark (ḥāšak) with clouds.” This darkness had been echoed in 8:22: “they will look to the earth, but will see only distress and darkness (ḥăšēkâ), the gloom of anguish; and they will be thrust into thick darkness.” But now, suddenly:
The people who walked in darkness (ḥōšek)
have seen a great light (ʾôr);
those who lived in a land of deep darkness—
on them light has shined.”
The rest of the poem follows with different metaphors but similar parallel structure. Verse 3 (Heb. v. 2) compares the people’s joy with two moments of ingathering: the harvest and the gathering of spoils after a battle. But vv. 4–5 (Heb. vv. 3–4) render the second of these metaphors more specific, suggesting that it is not a metaphor after all but the account of an actual event, a miraculous victory against an oppressive enemy. The victory is compared to the “Day of Midian” (Judg 6–7), in which God directed Gideon to winnow his army to three hundred warriors and, armed with trumpets, clay jars, and torches, frighten away the Midianites who were “thick as locusts” (Judg 7:12). [Matthew 4:15–16]